Comparative psychology points out that there
have been various stages in the development of animal life. The first
simple animals, the protozoa. Of one sense. In fact, till we reach the
insect species we find that the chemical sense predominates positive
negative and food reactions are mainly due to the chemical sense. As we go
up the animal scale we find sensory discrimination in qualitative
distinctions even the othersenses get discriminated ad developed as we
proceeded in the development of animal life. Similarly the distinction
between the Jivas as paryapta and aparyapta has great
psychological significance . Gommatasara thus illustrates the paryapta
developed, �as the thing like the room jars, and clothes are full or empty
so the Jivas should be understood be complete or incomplete.46 Jiva
becomes parayapta with the absorption of Karmic matter for building
up its body sense, respiration and manes. One sensed organisms plate with
the possession of food, drink body sense and repiration. The possession of
these attributes makes the first four- sensed organisms parayapta or
complete For five sensed organisms all the six are necessary in the
absence of these the Jivas are incomplete Comparative psychology has shown
that sensory discrimination has been a gradual process. Miss washburn
points out that ability to distinguish between the different sensory
experiences depends on several factors, like the nature of the sense
organs and the ability to make aired reaction movements .47 On the basis
of these investigations, three different classes of senses, like the
chemical semse hearing and sight, have been mentioned the chemical sense
is manifested in the combined senses of taste and touch. As sensory
discrimination becomes more complex the mental life of animal becomes more
developed and pronounced.

IV. these characteristics of the soul
are mentioned from the practical point of view Defilement of the soul
takes place who the Karma pours into the soul this is called asrava.
The soul then begins to experience mundane and emotional experiences
like the passions. The karama which comes into contact is retained . the
soul is eternally infected with matter every moment it is getting new
matter. In the normal course of things it has no end but the deliverance
of the soul from the wheel of samsara is possible by voluntary
means. By the prose of samvara the soul can stop the influx of karama; by
nirjara it an eliminate the Karana already glued to the soul. The al
obstacles are removed and the soul becomes pure and perfect, free from the
wheel of samsara. Being free , with its upward motion the Jiva
attains the liberation or moksa. In the last lines of the Fommatasara:
Jivakanda, it is said that the liberated sol remains pure and free.

Pureand perfect souls
live eternal bliss. But they do not lose their identity as the Vedatin
sold emphasize. In the Jaina Theory of the soul eight Kahanada of the
Chandogyopanisad, it is said that when a man departs his speech is
mereged in mind, his mind I breath, his breath in fire, which I the
highest being is sat. Now, that which is the subtle essece has its self.
It is the self, � and thou Oh secetaket, art that.� In the eleventh
Khanada also, we read that when the body withers and dies ad the living
self leaves it, the livig self dies not.48 Jacobi says that here we come
nearer to the cocept of the soul. It differes from the Jaina concept in
that the soul here does not possess a permanent personality, for in
mukti the jiva is mereged I Brahama and its individuality is
lost. For the Jaina, Mc Taggart�s analogy of the �colege of sellves� would
appear to be apter, although what type of spiritual unity there is is
Moksa, Jainism cannot say. Mc Taggart seeks of the unity of the absoulte
as that of a society. All the seles are percect, and � if an oppnent
should remind me� he writes, �of the notorious imperfections of all the
lives of all of us, I should point out that every self is in reality
eternal and that its true qualities are oly seen in so far as it
considered as eternal� 49 Sub specie eternitatis it is progressing towards
perfection as yet unattained. The never �ceasing struggle of the soul is
an important tenet in Jainism. The universe is not, theu, an amusing
pantomime of infallible maruouettes, but a fight for perfection, in which
�something is eternally gained for the universe by the success�. The Jaina lutlook is melioristic.